Nasai

308. Commentary:

➊ The vile opinion was put forward by Abu Jahl, who is referred to as "some of them" (ba'duhum), and the one who acted upon it was Uqbah bin Abi Mu'it, who is designated as "the most wretched of them" (ashqāhum).

➋ The Imam (rahimahullah) has deduced from this narration the purity of the dung of animals whose flesh is lawful to eat (mākūl al-lahm). And this is correct, because the Messenger of Allah (sallallahu alayhi wa sallam) continued the prayer despite it, and did not repeat it afterwards, even though he certainly came to know later what that thing was. Among those who consider it impure, Imam Malik (rahimahullah) holds that if such a thing touches the body or clothes during the prayer, the prayer can be completed; however, if it was present before the prayer, purification is necessary. But the reasoning of Imam Nasa'i (rahimahullah) is stronger.

➌ Opposing the Prophet (sallallahu alayhi wa sallam), although a crime, does not at least close the path to guidance; but insolence and disrespect towards the Prophet permanently close the path to guidance. All those who were insolent towards you died upon disbelief, but those who merely opposed you, Allah, the Exalted, granted them guidance. One may differ with the people of Allah (awliya) in some matter, but insolence towards them deprives one of Allah's mercy and success. The people of knowledge should keep this in mind.

➍ When the oppression of an oppressor exceeds all bounds, it is permissible to supplicate against him by name.

Hadith Commentary:
This incident occurred on the same day when those oppressors placed the camel’s entrails on the blessed back of the Prophet (sallallahu alayhi wa sallam) while he was in prayer, and they were rejoicing and laughing at this.
Allah Ta’ala soon recompensed them for their oppression.

Hadith Commentary:
1.
The Messenger of Allah (sallallahu alayhi wa sallam) was praying near the Ka'bah while the chiefs of Quraysh were sitting at some distance. Among them, 'Uqbah bin Abi Mu'it stood up and brought the entrails of a slaughtered camel along with its filth, and placed it on your back. It was so heavy that you could not rise because of it. Sayyidah Fatimah (radi Allahu anha) came and removed it. At that time, the Messenger of Allah (sallallahu alayhi wa sallam) supplicated against them by name, as mentioned in this hadith. All of them were killed in the Battle of Badr. (Sahih al-Bukhari, al-Wudu', Hadith: 240)

2.
These people had become like a corrupt limb in society, so it was appropriate to sever them; thus, you supplicated against them and they were erased from the face of the earth. Supplicating against the entire nation is not established from the Messenger of Allah (sallallahu alayhi wa sallam). However, it is established that Prophet Nuh (alayhis salam) and Prophet Musa (alayhis salam) supplicated against their entire nations, which is a manifestation of their majestic (jalali) status. On the Day of Resurrection, they will express regret regarding this.

Hadith Commentary:
In the Battle of Badr, all the disbelievers were destroyed and received the punishment for what they had done.

Hadith Commentary:
1.
The incident mentioned in the hadith occurred after the second migration to Abyssinia, because among the polytheists for whom the Messenger of Allah (sallallahu alayhi wa sallam) invoked a curse is also the name of Abu Jahl’s brother, ‘Amarah bin Walid. The disbelievers of Makkah had sent him along with ‘Amr bin al-‘As to Abyssinia so that they might bring the Muslims back from there, but the king of Abyssinia, Najashi, refused to return the Muslims. Then ‘Amarah died there and did not return to Makkah.
This means that among those who caused distress to the Messenger of Allah (sallallahu alayhi wa sallam) in the mentioned incident, he was present, because after going to Abyssinia, he never returned to Makkah.
(Fath al-Bari: 7/211)
2.
In the hadith, the name is mentioned as either Umayyah bin Khalaf or Ubayy bin Khalaf, with some doubt.
This doubt is from the hadith narrator, Shu‘bah, but the correct view is that it was Umayyah bin Khalaf, because his brother Ubayy bin Khalaf was killed in the Battle of Uhud.

Hadith Commentary:
➊
In this hadith, after making a general supplication (bad-dua) against the Quraysh, there is mention of a specific supplication against seven individuals in particular. Indeed, this is explicitly stated in another narration.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 520)
In another narration of Sahih al-Bukhari, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) supplicated against the Quraysh, it was very hard on them because they were certain that supplication in this city, especially at the House of Allah (Bayt Allah), is always accepted.
(Sahih al-Bukhari, Kitab al-Wudu, Hadith: 240)

➋
The narrator who forgot the name of the seventh person—he is ‘Amarah ibn Walid, as is evident from another narration.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 520)
According to this narration, the Messenger of Allah (sallallahu alayhi wa sallam) made supplication (bad-dua) against a particular group in emergency circumstances.
Similarly, in times of war, supplication can also be made against the polytheists (mushrikin), that is, for their defeat and for their feet to slip.

Sahih Bukhari Hadith Number: 3185 Chapter: «بَابُ طَرْحِ جِيَفِ الْمُشْرِكِينَ فِي الْبِئْرِ وَلاَ يُؤْخَذُ لَهُمْ ثَمَنٌ:»
Relationship between the Chapter and the Hadith:
The chapter established by Imam Bukhari rahimahullah indicates the prohibition of taking payment for the corpses of the polytheists, but the hadith he has presented does not mention any payment. In reality, Imam Bukhari rahimahullah has alluded to another hadith in which explicit mention of payment is found, but that narration did not meet his conditions, and for this reason, he did not mention it here. However, through the chapter heading, he has subtly indicated towards it.
Hafiz Ibn Hajar rahimahullah states:
«”أشار به إلى حديث ابن عباس رضى الله عنه أن المشركين أرادوا أن يشتروا جسد رجل من المشركين فأبي النبى صلى الله عليه وسلم أن يبعيهم . . .“ و ذكر ابن إسحاق فى المغازي، أن المشركين كانوا سألوا النبى صلى الله عليه وسلم أن يبعيهم جسد نوفل بن عبدالله بن المغيرة، و كان اقتحم الخندق، فقال النبى صلى الله عليه وسلم لا حاجة لنا بثمنه ولا جسده.» [فتح الباري، ج 6، ص: 348]
“Imam Bukhari rahimahullah has alluded to the hadith of Sayyiduna Ibn Abbas radi Allahu anhuma: The polytheists intended to purchase the corpse of one of their men (from the Prophet sallallahu alayhi wa sallam), but the Prophet sallallahu alayhi wa sallam refused to sell the corpse of the polytheist. Ibn Ishaq has mentioned in «المغازي» that the polytheists asked the Prophet sallallahu alayhi wa sallam regarding the corpse of Naufal bin Abdullah, that his corpse be sold to the polytheists, so the Prophet sallallahu alayhi wa sallam said: ‘We have no need for his corpse, nor for its price.’”
Ibn al-Munir rahimahullah states:
“It appears (the relationship between the chapter heading and the hadith is as follows): Imam Bukhari rahimahullah received the narration from Ibn Abi Layla that the polytheists asked the Prophet sallallahu alayhi wa sallam to sell the corpses of the slain, and the Prophet sallallahu alayhi wa sallam forbade it. However, this hadith (which is in Tirmidhi, number: 2715) is not upon the conditions of Imam Bukhari rahimahullah.” [المتواري، ص: 199]
The relationship between the chapter heading and the hadith is such that in Tirmidhi and in Ibn Hisham’s Kitab al-Maghazi, it is narrated that the Prophet sallallahu alayhi wa sallam refused to accept payment for the corpses, therefore Imam Bukhari rahimahullah’s indication is also towards these narrations. Since these ahadith were not upon his conditions, he did not mention them as evidence, but through the chapter heading, he has indicated towards them.

Hadith Commentary:
Nearby, a she-camel had given birth.
The polytheists brought the afterbirth (placenta) of the she-camel and committed this act, upon which, when water flowed over the head of the Messenger of Allah (sallallahu alayhi wa sallam), he invoked against them as mentioned in the narration, and the correspondence between the chapter and the hadith is evident.
The word "salajazur" is mentioned with an addition.
(What is meant is the womb of the she-camel.)

Hadith Commentary:
➊
Umayyah bin Khalaf was killed in the Battle of Badr, and his brother Ubayy bin Khalaf met his fate in Hell during the Battle of Uhud.
Similarly, ‘Uqbah bin Abi Mu‘ayt was not killed in Badr. Rather, he was taken as a war captive, and the Messenger of Allah (sallallahu alayhi wa sallam) ordered him to be killed.
Due to the extremely hot day, the bodies of the polytheists had burst open, and because of swelling, their color had turned black. Instead of taking a price for the corpses of the polytheists, they were thrown into an abandoned, blind well.
This is because, during buying and selling, the item being sold is given some degree of honor, which is why it is assigned a price. We were prohibited from selling the corpses of the polytheists so that they would not be honored.

➋
Imam al-Bukhari (rahimahullah) has, through the chapter heading, alluded to the narration that during the Battle of the Trench (Khandaq), a man from the polytheists entered the trench and was killed. The polytheists wanted to buy his corpse, but the Prophet (sallallahu alayhi wa sallam) said:
“We have no need for this corpse, nor do we wish to receive its price.”
(Jami‘ al-Tirmidhi, Kitab al-Jihad, Hadith: 1715)
In the Sirah of Ibn Hisham, it is mentioned that the polytheists wanted to pay ten thousand dirhams for it.
(al-Sirah al-Nabawiyyah li Ibn Hisham: 3/186 and Fath al-Bari: 6/340)

➌
The Messenger of Allah (sallallahu alayhi wa sallam) could have sold the corpses of those killed at Badr, because they were the chiefs of Makkah and their relatives were very wealthy.
They could have paid a large sum to buy them.
But the Messenger of Allah (sallallahu alayhi wa sallam) did not do so; rather, he threw them into the well and obliterated them.

Explanation:
From this hadith, Imam Bukhari rahimahullah intends to establish that if, while performing prayer, some impurity (najasah) accidentally falls upon one's back, the prayer remains valid. The wretched person who brought the entrails was ‘Uqbah bin Abi Mu‘ayt. All these people met their fate in the Battle of Badr and entered Hell. ‘Amarah bin Walid died in the land of Abyssinia. How could it be possible that the supplication of the oppressed Messenger (sallallahu alayhi wa sallam) would not be accepted?

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah intends to establish that if, while performing prayer, some impurity (najasah) accidentally falls upon one's back, the prayer will still be valid.

The wretched person who brought the entrails was ‘Uqbah bin Abi Mu‘ayt.

All these people met their end in the Battle of Badr and entered Hell.

‘Amarah bin Walid died in the land of Abyssinia.

How could it ever be possible that the supplication of the oppressed Messenger (sallallahu alayhi wa sallam) would not be accepted?

Hadith Commentary:
1.
Shah Waliullah Muhaddith Dehlawi writes in the chapter headings (Tarajim Abwab) of Bukhari:
Imam Bukhari’s intent is that those things which are considered impediments to entering the prayer at its beginning, if they come into contact with the body or clothing during the prayer, they do not harm the validity of the prayer’s continuation. In other words, he is explaining the difference between the beginning and the continuation of prayer. Thus, Imam Bukhari rahimahullah states that if, during the prayer, someone throws filth on a worshipper or places a part of a carcass’s body on him, the prayer will not be invalidated by this.

In fact, Imam Bukhari rahimahullah had stated in the previous chapter that if urine or similar impurity falls into water, the water will only become impure when its effect becomes apparent in the water.

An objection was raised that the cause of impurity is present,
but the ruling of impurity is not! This is a strange matter.

To remove this objection, Imam Bukhari rahimahullah presented the issue of prayer: that sometimes, during prayer, the cause of impurity is present, but the ruling of impurity is deferred.
This is being clarified here.

In this regard, Imam Bukhari rahimahullah presented an athar (narration) from Ibn Umar radi Allahu anhu, which is mentioned with a connected chain in Musannaf Ibn Abi Shaybah (3/317), that when he would see a trace of blood on his garment during prayer, if he could remove the garment, he would do so; otherwise, he would step aside from the prayer, wash it, and then complete the remainder of the prayer.

After authenticating this narration, Hafiz Ibn Hajar rahimahullah writes that Ibn Umar radi Allahu anhu used to differentiate between the beginning and the continuation (of prayer), and this is also the view of a group of the Companions radi Allahu anhum ajma‘in and the Followers (Tabi‘in) rahimahumullah.
(Fath al-Bari: 1/453)

In response to this narration, Allamah ‘Ayni writes that the mentioned narration has no connection to the chapter heading, because the heading indicates that if impurity falls on a worshipper during prayer, the prayer is not invalidated, whereas Ibn Umar radi Allahu anhu, if he saw a trace of blood on his garment during prayer, would remove it and continue the prayer, meaning he did not consider prayer valid with impurity present on the garment. That is why he would remove it. Therefore, to say about Ibn Umar radi Allahu anhu that he differentiated between the beginning and the continuation is not correct, because Ibn Umar radi Allahu anhu did not consider prayer valid in a garment contaminated with impurity in any situation.
(‘Umdat al-Qari: 2/671)

The narration from Imam Sha‘bi and Sa‘id ibn al-Musayyib rahimahumullah is also mentioned with a connected chain in Musannaf Ibn Abi Shaybah (3/463).

2.
The position Imam Bukhari rahimahullah has taken in this matter, although it is different from all the other Imams, is nevertheless supported by the mentioned narration, because some narrations indicate that the Messenger of Allah sallallahu alayhi wa sallam continued the prayer in that state and, after the salam, supplicated against those people.
(Fath al-Bari: 1/456)

However, Hafiz Ibn Hajar rahimahullah has written that the incident of impurity being thrown on the Prophet occurred before the command to keep one’s clothes pure at the time of prayer. Thus, it is narrated from Ibn al-Mundhir that this incident took place before the revelation of the verse:
﴿ وَثِيَابَكَ فَطَهِّرْ ﴾ (), and in fact, the reason for the revelation of this verse is this very incident.
(Fath al-Bari: 8/866)

But there is an objection to this, because internal evidence suggests that before the revelation of Surah al-Muddathir, people did not have such enmity towards the Prophet that they would do such things to him during prayer, because Surah al-Muddathir was revealed after the pause in revelation (fatrat al-wahy), which lasted three years.
In this surah, the Prophet was commanded to preach, and as a result of preaching, people’s enmity towards him began.
From this, it is understood that this incident occurred after the revelation of this surah.
And Allah knows best.

3.
It is narrated that the name of the seventh person was also mentioned, but the narrator forgot it; the one who forgot was Abu Ishaq, the narrator of the hadith. Sometimes, when he remembered, he would clarify it.
As Imam Bukhari rahimahullah has explicitly stated in one narration that it was ‘Ammarah ibn Walid.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 520)

But ‘Ammarah ibn Walid did not die at the Battle of Badr; rather, he met his fate in the land of Abyssinia, when he had committed an indecency with the wife of the Negus (Najashi).
(Fath al-Bari: 1/457)

Similarly, ‘Uqbah ibn Abi Mu‘ayt was also not killed on the battlefield of Badr; rather, he was captured at Badr and then killed near Madinah.
As Allamah ‘Ayni rahimahullah has written,
he was killed by the Messenger of Allah sallallahu alayhi wa sallam himself at the place called ‘Uraq al-Zhabyah, and at the time of killing him, the Prophet reminded him of the incident of throwing impurity.
(‘Umdat al-Qari: 2/677)

It is thus understood that when ‘Abdullah ibn Mas‘ud radi Allahu anhu said:
I saw those people whom the Messenger of Allah sallallahu alayhi wa sallam had named, lying dead in the well of Badr, this was based on the majority, because not all of them were thrown into that well.
(Fath al-Bari: 1/457)

4.
From the character of Fatimah radi Allahu anha, it is evident that along with her noble lineage and high status, she was also courageous and strong-hearted.
That is why she openly rebuked the chiefs of Quraysh, and none of them dared to respond to her.
(Fath al-Bari: 1/458)

5.
In any case, the position of Imam Bukhari rahimahullah is that impurity coming into contact during prayer does not disrupt the prayer, but at the beginning of prayer, every type of purification must be ensured.
And Allah knows best.

Hadith Commentary:
➊
Ibn Battal, the commentator of Sahih Bukhari rahimahullah, states that this chapter heading is also similar to the previous headings: when a woman removes something from behind a person praying, she should go in the direction that is easiest for her to remove it. Therefore, the subject of removing a burden from the back is, if not more important, then at least not less important than the subject of passing in front of someone praying.
(Sharh Ibn Battal: 2/146)
There is no doubt that Imam Bukhari rahimahullah, in these chapters, on one hand, is warning those who adopt an extreme stance regarding women, and on the other hand, wants to clarify that if there is no harm in touching her, and even physical contact does not invalidate the prayer, then making her a sutrah (barrier) for prayer should, a fortiori, not be considered harmful.

➋
Ibn Battal further stated that the Messenger of Allah sallallahu alayhi wa sallam invoked a curse against the disbelievers when he had become despondent about their accepting the path of truth.
Allah, the Exalted, granted this supplication acceptance.
In the Noble Qur’an, Allah, the Exalted, has said regarding such people:
﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ﴾ “Indeed, We are sufficient for you against the mockers.”
(al-Hijr: 15/95)
But for those regarding whom there was hope of accepting guidance, he sallallahu alayhi wa sallam prayed for their acceptance of guidance and return to the truth, which Allah, the Exalted, accepted.
(Sharh Ibn Battal: 2/167)
If, from the circumstances, it becomes clear regarding the disbelievers that they will not desist from their evil actions, then it is permissible to supplicate against them by name, because the last weapon of the believer is supplication.
Thus, the supplication of the Messenger of Allah sallallahu alayhi wa sallam was accepted, and all of them were killed in the Battle of Badr in humiliation and were forever seized by the curse of Allah.

➌
Hafiz Ibn Hajar rahimahullah has written that in this narration, counting ‘Ammarah ibn Walid among the people of Qalib Badr has become a cause of confusion, because the scholars of biography have written that his death occurred in Abyssinia, where the Negus, king of Abyssinia, had a magician cast a spell on him to admonish him for his evil conduct.
As a result, he would run about the streets like an Abyssinian animal, wandering aimlessly.
During the caliphate of Umar radi Allahu anhu, he died in this very state.
The answer to this confusion is that Ibn Mas‘ud radi Allahu anhu must have seen most of those evil Quraysh among the people of the well of Badr.
(Fath al-Bari: 1/457)

Hadith Commentary:
Vocabulary of the Hadith:
تَقَطَّعَت أَوْصَالُه:
His joints became separated from one another.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Salaa Juzoor:
Uterus,
Placenta.
(2)
Ashqa al-Qawm:
The most wretched man of the people,
This was Uqbah bin Abi Mu'ayt.
(3)
Mana‘ah:
I gain strength and power due to backing, because his family was not present in Makkah,
who would be behind him,
If it is taken as the plural of mani‘ (protector), then the meaning would be,
if I had supporters and defenders.
(4)
Dhakara al-Saabi‘:
‘Amr bin Maymoon mentioned the seventh, ‘Amarah bin Waleed, but Abu Ishaq did not remember, and this seventh was not present at the Battle of Badr, and under the principle of al-qaleel kal-ma‘doom (the few are as the non-existent), he was disregarded.

Benefits and Issues:
This hadith proves that if impurity is placed on a person praying and he is unaware of what has been put on him, his prayer is valid.
Also, this incident occurred during the Makkan period,
when the details of the rulings had not yet been revealed,
therefore, its impurity was not known.